Verse-by-Verse Bible Commentary
Psalms 104:19

Clarke's Commentary

Verse Psalms 104:19. He appointed the moon for seasons — The heathens thought that the sun and moon were gods, and worshipped them as such. The psalmist shows,

1. That they are creatures dependent on God for their being and continuance; and,

2. That they were made for the use of man. See what has been said on these luminaries in the notes on Genesis 1:14-16.

Bridgeway Bible Commentary

Psalms 104:0 God’s earth

The theme of this song of praise is the wisdom and power of God as seen in nature. The song begins by considering the splendour of the heavens. The light of the sun, the expanse of sky reaching down to meet the earth on the horizon, the movement of clouds blown by the wind, the flashes of lightning - all these things speak of the magnificence of God who dwells in and rules over the universe (1-4).
Land and sea also display the greatness of God. He determined where they should be and how far they should extend (5-7). Mountains and rivers show God’s complete control over the powers of nature, so that the land is well watered and able to support life (8-13). Because of God’s control, the earth supplies people and animals with food (14-15), and with all the other materials necessary for them to live in safety and security (16-18). He arranges seasons and weather, night and day, so that the natural world can meet the needs of the various forms of life (19-23).
Before going on, the psalmist pauses to praise God for the vastness of his creation and for the wisdom that designed and maintains it (24). He then returns to his consideration of the natural world by showing how the immeasurable sea speaks further of God’s greatness. It is full of the most wonderful creatures. Ships sail on it for distances farther than the eye can see or the mind imagine (25-26). God is the one who provides all creatures with life and food, and who determines how long each should live (27-30). He also controls the earthquake and the volcano (31-32).
In view of the devastating power that God has within his control, the psalmist prays that he will use it to cleanse the earth of sin. Then he will have complete pleasure in his creation and in the worship that his creatures offer him (33-35).

Coffman's Commentaries on the Bible

THE FOURTH DAY OF CREATION

"He appointed the moon for seasons: The sun knoweth his going down. Thou makest darkness, and it is night, Wherein all the beasts of the forest creep forth. The young lions roar after their prey, And seek their food from God. The sun ariseth, they get them away, And lay them down in their dens. Man goeth forth unto his work And to his labor until the evening."

In Genesis 1:14-19, is found the basis of what is written here. We shall mention one feature of the fourth day which is often overlooked. The sacred text states that, "God set them (the sun, moon and stars) in the firmament of heaven to give light upon the earth" (Genesis 1:17). Also they were thus set in order to produce the seasons. Significantly, it is not here stated that God created the sun, moon, stars and the earth; because that had already been accomplished in the very first day of creation. Then what was it that occurred on the fourth day? We believe that God Almighty moved the earth from some other location and established it in its present orbit around the sun with its axis inclined 23 degrees upon the plane of its orbit. Would such a maneuver indeed have "set the sun, moon and stars" in the earth's firmament? See my comments in Vol. I of my Pentateuchal series of commentaries (Genesis) regarding this "fourth day." Is there a better explanation of what is meant by this? If so, we have not encountered it.

In this discussion of the fourth day, as in the others, it is not the mere fact of creation that is stressed, but the results of what was created.

The day and the night provide dual opportunities. The young lions search for their prey at night and retire to their dens in the daytime. Man, on the other hand works in the daytime and retires to his place at night. God's creation provides the correct environment for all of the creatures God made to live upon earth.

Barnes' Notes on the Whole Bible

He appointed the moon for seasons - Genesis 1:14-18. That is, The moon, as well as the sun, is appointed to divide time; to determine its progress; to indicate the return of festival occasions, or appointed times to be observed in any manner. It is, in fact, the foundation of the division of the year into “months,” and consequently the indication of all that is to be observed in the “months” of the year. But for this, there would be no natural divisions of time except those of day and night, and of the year. How great an advantage it is for the purpose of life, to have time broken up into brief intervals or periods which can be marked and remembered, both in our private life and in history, it is not necessary to say. God has been pleased to add to the natural divisions of time into days, and years, and months, an “artificial” division - the “fourth” part of the moon’s course - “a week,” indicated by the Sabbath, thus greatly facilitating the plans of life in regard to stated times or “seasons,” and especially in regard to religious observances. The idea in the passage before us is, that the whole arrangement is one of benevolence, promoting the comfort of man, and bringing the ideas of succession, variety, and beauty into the system.

The sun knoweth his going down - As if conscious of what he is doing, he knows the exact time of setting, and never varies, but always obeys the divine command; never sets “before” his time - unexpectedly shortening the day, and leaving man in sudden darkness in the midst of his toil; and never lingers above the horizon “after” the moment has come for his setting, but withdraws at the exact time, enabling man to close his toil, and seek repose, and giving an opportunity for another class of creatures to come forth on the animated scene. Their good is regarded as well as that of man; and the operations of nature are so arranged as to promote the welfare of all.

Calvin's Commentary on the Bible

19.He hath appointed the moon to distinguish seasons The Psalmist now comes to another commendation of God’s providence as manifested in the beautiful arrangement by which the course of the sun and moon alternately succeeds each other; for the diversity in their mutual changes is so far from producing confusion, that all must easily perceive the impossibility of finding any better method of distinguishing time. When it is said, that the moon was appointed to distinguish seasons, interpreters agree that this is to be understood of the ordinary and appointed feasts. The Hebrews having been accustomed to compute their months by the moon, this served for regulating their festival days and assemblies, both sacred and political. ⁽¹⁹⁴⁾ The prophet, I have no doubt, by the figure synecdoche, puts a part for the whole, intimating, that the moon not only distinguishes the days from the nights, but likewise marks out the festival days, measures years and months, and, in fine, answers many useful purposes, inasmuch as the distinction of times is taken from her course. As to the sentence, The sun knoweth his going down, I understand it not only of his daily circuit, but as also denoting that by gradually approaching nearer us at one time, and receding farther from us at another, he knows how to regulate his movements by which to make summer, winter, spring, and autumn. It is farther stated, that the beasts of the forest creep forth during the night, because they go out of their dens with fear. Some translate the verb רמש , ramas, to walk; but its proper signification which I have given is not unsuitable; for although hunger often drives wild beasts into fury, yet they watch for the darkness of the night, that they may move abroad from their hiding-places, and on account of this fearfulness they are said to creep forth.

(194) “The greatest part of the Jewish feasts, as the New Moon, the Passover, the Pentecost, etc., were governed by the moon.” — Dimoch.

Smith's Bible Commentary

Psalms 104:1-35

And thus he begins the hundred and fourth psalm,

Bless the LORD, O my soul. O LORD my God, you are very great; you are clothed with honor and majesty: You have covered yourself with light as with a garment: who stretched out the heaven like a curtain ( Psalms 104:1-2 ):

I love this picturesque kind of speech. God covers Himself with light. The scripture speaks of God as dwelling in a light, unapproachable. Jesus said, "I am the way, the truth and the light," and who stretched out the heavens, like a curtain. I have always had an interest in astronomy. I've always loved looking up into the skies out in the desert where you are surrounded by the desert darkness. And where the stars form a beautify canopy overhead. I love to think of the vastness of the universe. I love to take the telescope and look at the planets and the galaxies. And realize the vastness of this universe in which we live. And then to think of this psalm, that God stretched it all out like a curtain.

Who laid the beams of the chambers in the waters: who made the clouds his chariot: who walks upon the wings of the wind: Who makes his angels spirits; his ministers a flaming fire: Who laid the foundations of the earth that it should not be removed for ever. Thou coveredst it with the deep as with a garment: and the waters stood above the mountains ( Psalms 104:3-6 ).

He's talking here about the flood that He sent.

At thy rebuke they fled; at the voice of thy thunder they hasted away. They go up to the mountains; they go down by the valleys into the place which you have founded for them. For you have set a bound that they may not pass over; that they turn not again to cover the eaRuth ( Psalms 104:7-9 ).

And so God has set the boundaries for the oceans that they will never again cover the earth as they once did during the time of the flood and during the time before God brought the dry land out from a water-covered planet.

He sent the springs into the valleys, which run among the hills. They give drink to every beast of the field: and the wild donkeys quench their thirst. And by them shall the fowls of the heaven have their habitation, which sing among the branches. He waters the hills from his chambers: and the earth is satisfied with the fruit of they works. He causes the grass to grow for the cattle, and the vegetables for the service of men: that he may bring forth food out of the earth; And wine that makes glad the heart of man, and oil to make his face shine, and bread to strengthen man's heart ( Psalms 104:10-15 ).

That's, of course, that good wheat bread that they made; fresh ground wheat, still had vitamin E in tact, which is very important for the strengthening of man's heart.

The trees of the LORD are full of sap ( Psalms 104:16 );

That is, they are fresh. They are vibrant.

the cedars of Lebanon, which he hath planted; Where the birds make their nests: as the stork, the fir trees are her house. The high hills are a refuge for the wild goats; and the rocks for the conies ( Psalms 104:16-18 ).

The little rabbit kind of an animal.

He appointed the moon for seasons: and the sun knoweth his going down. You make darkness, and it is night: wherein all the beasts of the forest do creep forth. The young lions roar after their prey, and seek their meat from God. The sun arises, they gather themselves together, and lay them down in their dens. Man goes forth unto his work and to his labor until the evening. O LORD, how manifold are all thy works! in wisdom you have made them all: and the earth is full of thy riches ( Psalms 104:19-24 ).

Now, man in that day was much closer to nature than we are. And I think being much closer to nature, had a keener insight many times into spiritual things. I believe that a person who is close to nature is close to God, close to God's creation. We live in a plastic society. We live in a world that is filled with man's works. And we become so enamored with the works of man that so often we lose sight of the works of God. The result of man's works: the automobiles, the combustion engines, the jet aircraft, the fossil fuel electrical plants, and so forth. You see by these things, the works of man's hands, we've so polluted the skies that we don't see the blueness of the sky much any more. We don't see the stars so much any more. We've got man's lights as we go outside that hide the stars, that diminish the brightness of the stars, as far as our visible eyes are concerned. Polluted air. And thus, we're not overawed walking out into the night as they were. We're not so conscious of the stars as they were. We've got all of these asphalt highways, all of these subdivisions, house joined upon house, and now condominiums and townhouses to where we have very little green space. So we're not so conscious of the trees and the flowers, the vegetation, the works of God's hands. But these people living in an agrarian culture, living close to nature, living in, living under the blue skies, and the clear skies, far more conscious of God and of God's creative acts, and God's creative power. And unfortunately, we lose sight of these things. That's why it's good to take a vacation and get out in the wilds if you can, get out in the desert or get out in the mountains. Get out among the trees, get out among the rivers and the lakes, get out in nature. Come in tune with nature again, the works of God, the works of God's hands, and then again comes that reverence and that awe as I behold the works of God in nature.

And so the psalmist here... it's a beautiful psalm, Psalms 104:1-35 , as he speaks of all of these things. The observations of nature, the fowls, the stork, the bird, the trees, the donkeys, the springs, the flowers, the goats, the conies, the moon and the sun. All of the things of nature.

O LORD, how manifold are thy works! in wisdom you have made them all ( Psalms 104:24 ):

For you see the wisdom of God in the design of a leaf, in the design of a deer or the animals, their capacities.

the earth is full of thy riches. So is this great and wide sea, wherein there are creeping innumerable [things that are creeping], both small and great beasts. Where the ships sail: and there is the leviathan ( Psalms 104:24-26 ),

Some think that that is a reference to the whales.

who thou hast made to play therein. These all wait all upon thee; that you may give them their meat in due season. That which you give them they gather: and you open your hand, and they are filled with good. And you hide your face, and they are troubled: you take away their breath, and they die, and return to their dust ( Psalms 104:26-29 ).

How dependent we are upon God. God takes away our breath; we die.

You send forth thy spirit, they are created: and you renew the face of the earth. The glory of the LORD shall endure for ever: the LORD shall rejoice in his works. He looks on the earth, and it trembles: he touches the hills, and they smoke. I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being. My meditation of him shall be sweet: I will be glad in the LORD ( Psalms 104:30-34 ).

Having observed nature and the hand of God in nature, and the marvelous wisdom of God and the glory of God as He has expressed in nature it brings forth a song in the heart of the psalmist. A song unto the Lord, singing praises, the meditation of Him shall be sweet. I will be glad in the Lord.

Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD ( Psalms 104:35 ). "

Dr. Constable's Expository Notes

2. Praise for the creation 104:1b-23

Dr. Constable's Expository Notes

Psalms 104

This psalm of descriptive praise is quite similar to Psalms 103. Both begin and end with similar calls to bless God. However, God’s dealing with people is the subject of praise in Psalms 103, whereas His creation and sustenance of the world are the theme of Psalms 104.

"The structure of the psalm is modelled [sic] fairly closely on that of Genesis 1, taking the stages of creation as starting-points for praise. But as each theme is developed it tends to anticipate the later scenes of the creation drama, so that the days described in Genesis overlap and mingle here. . . . One of our finest hymns, Sir Robert Grant’s ’O worship the King’, takes its origin from this psalm, deriving its metre (but little else) from William Kethe’s 16th-century paraphrase, ’My soul, praise the Lord’ (the Old 104th)." [Note: Kidner, Psalms 73-150, p. 368.]

Dr. Constable's Expository Notes

God’s creation of daytime and nighttime were also provisions for God’s creatures, especially humankind (cf. Genesis 1:14-17).

Gill's Exposition of the Whole Bible

He appointeth the moon for seasons,.... Or, "he made" e; for the moon is the work of his hands, Psalms 8:3 as is likewise the sun. From the rain the psalmist passes to the luminaries; for this reason, as Aben Ezra thinks, because they are the cause of rain: the moon is taken notice of in the first place, because, as Kimchi observes, the night was before the day; and in the night of the fourth day were the sun, moon, and stars; but the sun rose in the morning. The moon was made for seasons as well as the sun, Genesis 1:16 or that times might be numbered by it, as the Targum, both months and years; one of its courses and revolutions making a month, and twelve of these a year; which lunar years were in use among some nations: as also it is supposed to have an influence on the ebbing and flowing of the tides; and served to regulate the festivals of the Jews, their set appointed times, as the word signifies, and is used of them, and which were governed by it. And this Jarchi takes to be the sense of the passage; though Aben Ezra more truly remarks, that it purely belongs to the work of creation, and the original design and use of this luminary. It was an emblem of the ceremonial law; which consisted, among other things, in the observation of new moons; which gave some light in the time of Jewish darkness, though but a dim one, in comparison of the Gospel; had its imperfections, was changeable, waxed old, and vanished away; and which the church is said to have under her feet, being abolished,

Revelation 12:1. Though some think the world is meant, which is changeable and fading. It was also an emblem of the church, Song of Solomon 6:10 which receives her light from Christ, the sun of righteousness; has its different phases and appearances; sometimes being in prosperity, and sometimes in adversity; has its spots and imperfections, and yet beautiful, through the grace of God and righteousness of Christ.

The sun knoweth his going down; not the going down of the moon, which is the sense of some, according to Kimchi; but his own going down; and so he knows his rising, to which this is opposed, Psalms 50:1 and every revolution, diurnal or annual, he makes; and which he constantly and punctually observes, as if he was a creature endued with reason and understanding; see Psalms 19:5. He knows the time of his setting, as the Targum, Syriac, and Arabic versions; and also the place where he is to set, at the different seasons of the year, and indeed every day. This luminary is an emblem of Christ, the sun of righteousness, Psalms 84:11 the fountain of all light; the light of nature, grace, and glory; and of all spiritual life and heat, as well as fruitfulness. He arose at his incarnation, and set at his death, the time of both which he full well knew; and he has his risings and settings, with respect to the manifestation of himself to his people, or hiding himself from them, which depend on his pleasure.

e עשה "fecit", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.

Henry's Complete Commentary on the Bible

      19 He appointed the moon for seasons: the sun knoweth his going down.   20 Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.   21 The young lions roar after their prey, and seek their meat from God.   22 The sun ariseth, they gather themselves together, and lay them down in their dens.   23 Man goeth forth unto his work and to his labour until the evening.   24 O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.   25 So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts.   26 There go the ships: there is that leviathan, whom thou hast made to play therein.   27 These wait all upon thee; that thou mayest give them their meat in due season.   28 That thou givest them they gather: thou openest thine hand, they are filled with good.   29 Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.   30 Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.

      We are here taught to praise and magnify God,

      I. For the constant revolutions and succession of day and night, and the dominion of sun and moon over them. The heathen were so affected with the light and influence of the sun and moon, and their serviceableness to the earth, that they worshipped them as deities; and therefore the scripture takes all occasions to show that the gods they worshipped are the creatures and servants of the true God (Psalms 104:19; Psalms 104:19): He appointed the moon for seasons, for the measuring of the months, the directing of the seasons for the business of the husbandman, and the governing of the tides. The full and change, the increase and decrease, of the moon, exactly observe the appointment of the Creator; so does the sun, for he keeps as punctually to the time and place of his going down as if he were an intellectual being and knew what he did. God herein consults the comfort of man. 1. The shadows of the evening befriend the repose of the night (Psalms 104:20; Psalms 104:20): Thou makes darkness and it is night, which, though black, contributes to the beauty of nature, and is as a foil to the light of the day; and under the protection of the night all the beasts of the forest creep forth to feed, which they are afraid to do in the day, God having put the fear and dread of man upon every beast of the earth (Genesis 9:2), which contributes as much to man's safety as to his honour. See how nearly allied those are to the disposition of the wild beasts who wait for the twilight (Job 24:15) and have fellowship with the unfruitful works of darkness; and compare to this the danger of ignorance and melancholy, which are both as darkness to the soul; when, in either of those ways, it is night, then all the beasts of the forest creep forth. Satan's temptations then assault us and have advantage against us. Then the young lions roar after their prey; and, as naturalists tell us, their roaring terrifies the timorous beasts so that they have not strength nor spirit to escape from them, which otherwise they might do, and so they become an easy prey to them. They are said to seek their meat from God, because it is not prepared for them by the care and forecast of man, but more immediately by the providence of God. The roaring of the young lions, like the crying of the young ravens, is interpreted asking their meat of God. Does God put this construction upon the language of mere nature, even in venomous creatures? and shall he not much more interpret favourably the language of grace in his own people, though it be weak and broken, groanings which cannot be uttered? 2. The light of the morning befriends the business of the day (Psalms 104:22; Psalms 104:23): The sun arises (for, as he knows his going down, so, thanks be to God, he knows his rising again), and then the wild beasts betake themselves to their rest; even they have some society among them, for they gather themselves together and lay down in their dens, which is a great mercy to the children of men, that while they are abroad, as becomes honest travellers, between sun and sun, care is taken that they shall not be set upon by wild beasts, for they are then drawn out of the field, and the sluggard shall have no ground to excuse himself from the business of the day with this, That there is a lion in the way. Therefore then man goes forth to his work and to his labour. The beasts of prey creep forth with fear; man goes forth with boldness, as one that has dominion. The beasts creep forth to spoil and do mischief; man goes forth to work and do good. There is the work of every day, which is to be done in its day, which man must apply to every morning (for the lights are set up for us to work by, not to play by) and which he must stick to till evening; it will be time enough to rest when the night comes, in which no man can work.

      II. For the replenishing of the ocean (Psalms 104:25; Psalms 104:26): As the earth is full of God's riches, well stocked with animals, and those well provided for, so that it is seldom that any creature dies merely for want of food, so is this great and wide sea which seems a useless part of the globe, at least not to answer the room it takes up; yet God has appointed it its place and made it serviceable to man both for navigation (there go the ships, in which goods are conveyed, to countries vastly distant, speedily and much more cheaply than by land-carriage) and also to be his storehouse for fish. God made not the sea in vain, any more than the earth; he made it to be inherited, for there are things swimming innumerable, both small and great animals, which serve for man's dainty food. The whale is particularly mentioned in the history of the creation (Genesis 1:21) and is here called the leviathan, as Job 41:1. He is made to play in the sea; he has nothing to do, as man has, who goes forth to his work; he has nothing to fear, as the beasts have, that lie down in their dens; and therefore he plays with the waters. It is a pity that any of the children of men, who have nobler powers and were made for nobler purposes, should live as if they were sent into the world, like leviathan into the waters, to play therein, spending all their time in pastime. The leviathan is said to play in the waters, because he is so well armed against all assaults that he sets them at defiance and laughs at the shaking of a spear,Job 41:29.

      III. For the seasonable and plentiful provision which is made for all the creatures, Psalms 104:27; Psalms 104:28. 1. God is a bountiful benefactor to them: He gives them their meat; he opens his hand and they are filled with good. He supports the armies both of heaven and earth. Even the meanest creatures are not below his cognizance. He is open-handed in the gifts of his bounty, and is a great and good housekeeper that provides for so large a family. 2. They are patient expectants from him: They all wait upon him. They seek their food, according to the natural instinct God has put into them and in the proper season for it, and affect not any other food, or at any other time, than nature has ordained. They do their part for the obtaining of it: what God gives them they gather, and expect not that Providence should put it into their mouths; and what they gather they are satisfied with--they are filled with good. They desire no more than what God sees fit for them, which may shame our murmurings, and discontent, and dissatisfaction with our lot.

      IV. For the absolute power and sovereign dominion which he has over all the creatures, by which every species is still continued, though the individuals of each are daily dying and dropping off. See here, 1. All the creatures perishing (Psalms 104:29; Psalms 104:29): Thou hidest thy face, withdrawest thy supporting power, thy supplying bounty, and they are troubled immediately. Every creature has as necessary a dependence upon God's favours as every saint is sensible he has and therefore says with David (Psalms 30:7), Thou didst hide thy face and I was troubled. God's displeasure against this lower world for the sin of man is the cause of all the vanity and burden which the whole creation groans under. Thou takest away their breath, which is in thy hand, and then, and not till then, they die and return to their dust, to their first principles. The spirit of the beast, which goes downward, is at God's command, as well as the spirit of a man, which goes upward. The death of cattle was one of the plagues of Egypt, and is particularly taken notice of in the drowning of the world. 2. All preserved notwithstanding, in a succession (Psalms 104:30; Psalms 104:30): Thou sendest forth thy spirit, they are created. The same spirit (that is, the same divine will and power) by which they were all created at first still preserves the several sorts of creatures in their being, and place, and usefulness; so that, though one generation of them passes away, another comes, and from time to time they are created; new ones rise up instead of the old ones, and this is a continual creation. Thus the face of the earth is renewed from day to day by the light of the sun (which beautifies it anew every morning), from year to year by the products of it, which enrich it anew every spring and put quite another face upon it from what it had all winter. The world is as full of creatures as if none died, for the place of those that die is filled up. This (the Jews say) is to be applied to the resurrection, which every spring is an emblem of, when a new world rises out of the ashes of the old one.

      In the midst of this discourse the psalmist breaks out into wonder at the works of God (Psalms 104:24; Psalms 104:24): O Lord! how manifold are thy works! They are numerous, they are various, of many kinds, and many of every kind; and yet in wisdom hast thou made them all. When men undertake many works, and of different kinds, commonly some of them are neglected and not done with due care; but God's works, though many and of very different kinds, are all made in wisdom and with the greatest exactness; there is not the least flaw nor defect in them. The works of art, the more closely they are looked upon with the help of microscopes, the more rough they appear; the works of nature through these glasses appear more fine and exact. They are all made in wisdom, for they are all made to answer the end they were designed to serve, the good of the universe, in order to the glory of the universal Monarch.